A Vindication of the Rights of Woman (Wisehouse Classics - Original 1792 Edition). Mary Wollstonecraft

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СКАЧАТЬ from love of ourselves to the sublime emotions which the discovery of his wisdom and goodness excites, if these feelings were not set in motion to improve our nature, of which they make a part,⁴ and render us capable of enjoying a more godlike portion of happiness? Firmly persuaded that no evil exists in the world that God did not design to take place, I build my belief on the perfection of God.

      Rousseau exerts himself to prove that all was right originally: a crowd of authors that all is now right: and I, that all will be right.

      But, true to his first position, next to a state of nature, Rousseau celebrates barbarism, and apostrophizing the shade of Fabricius, he forgets that, in conquering the world, the Romans never dreamed of establishing their own liberty on a firm basis, or of extending the reign of virtue. Eager to support his system, he stigmatizes, as vicious, every effort of genius; and, uttering the apotheosis of savage virtues, he exalts those to demi-gods, who were scarcely human—the brutal Spartans, who, in defiance of justice and gratitude, sacrificed, in cold blood, the slaves who had shewn themselves heroes to rescue their oppressors.

      Disgusted with artificial manners and virtues, the citizen of Geneva, instead of properly sifting the subject, threw away the wheat with the chaff, without waiting to inquire whether the evils which his ardent soul turned from indignantly, were the consequence of civilization or the vestiges of barbarism. He saw vice tramping on virtue, and the semblance of goodness taking place of the reality; he saw talents bent by power to sinister purposes, and never thought of tracing the gigantic mischief up to arbitrary power, up to the hereditary distinctions that clash with the mental superiority that naturally raises a man above his fellows. He did not perceive that regal power, in a few generations, introduces idiotism into the noble stem, and holds out baits to render thousands idle and vicious.

      Nothing can set the regal character in a more contemptible point of view, than the various crimes that have elevated men to the supreme dignity. —Vile intrigues, unnatural crimes, and every vice that degrades our nature, have been the steps to this distinguished eminence; yet millions of men have supinely allowed the nerveless limbs of the posterity of such rapacious prowlers to rest quietly on their ensanguined thrones.⁵

      What but a pestilential vapour can hover over society when its chief director is only instructed in the invention of crimes, or the stupid routine of childish ceremonies? Will men never be wise? —will they never cease to expect corn from tares, and figs from thistles?

      It is impossible for any man, when the most favourable circumstances concur, to acquire sufficient knowledge and strength of mind to discharge the duties of a king, entrusted with uncontrouled power; how then must they be violated when his very elevation is an insuperable bar to the attainment of either wisdom or virtue; when all the feelings of a man are stifled by flattery, and reflection shut out by pleasure! Surely it is madness to make the fate of thousands depend on the caprice of a weak fellow creature, whose very station sinks him necessarily below the meanest of his subjects! But one power should not be thrown down to exalt another—for all power inebriates weak man; and its abuse proves that the more equality there is established among men, the more virtue and happiness will reign in society. But this and any similar maxim deduced from simple reason, raises an outcry—the church or the state is in danger, if faith in the wisdom of antiquity is not implicit; and they who, roused by the sight of human calamity, dare to attack human authority, are reviled as despisers of God, and enemies of man. These are bitter calumnies, yet they reached one of the best of men,⁶ whose ashes still preach peace, and whose memory demands a respectful pause, when subjects are discussed that lay so near his heart —

      After attacking the sacred majesty of Kings, I shall scarcely excite surprise by adding my firm persuasion that every profession, in which great subordination of rank constitutes its power, is highly injurious to morality.

      A standing army, for instance, is incompatible with freedom; because subordination and rigour are the very sinews of military discipline; and despotism is necessary to give vigour to enterprizes that one will directs. A spirit inspired by romantic notions of honour, a kind of morality founded on the fashion of the age, can only be felt by a few officers, whilst the main body must be moved by command, like the waves of the sea; for the strong wind of authority pushes the crowd of subalterns forward, they scarcely know or care why, with headlong fury.

      Besides, nothing can be so prejudicial to the morals of the inhabitants of country towns as the occasional residence of a set of idle superficial young men, whose only occupation is gallantry, and whose polished manners render vice more dangerous, by concealing its deformity under gay ornamental drapery. An air of fashion, which is but a badge of slavery, and proves that the soul has not a strong individual character, awes simple country people into an imitation of the vices, when they cannot catch the slippery graces, of politeness. Every corps is a chain of despots, who, submitting and tyrannizing without exercising their reason, become dead weights of vice and folly on the community. A man of rank or fortune, sure of rising by interest, has nothing to do but to pursue some extravagant freak; whilst the needy gentleman, who is to rise, as the phrase turns, by his merit, becomes a servile parasite or vile pander.

      Sailors, the naval gentlemen, come under the same description, only their vices assume a different and a grosser cast. They are more positively indolent, when not discharging the ceremonials of their station; whilst the insignificant fluttering of soldiers may be termed active idleness. More confined to the society of men, the former acquire a fondness for humour and mischievous tricks; whilst the latter, mixing frequently with well-bred women, catch a sentimental cant. —But mind is equally out of the question, whether they indulge the horse-laugh, or polite simper.

      May I be allowed to extend the comparison to a profession where more mind is certainly to be found; for the clergy have superior opportunities of improvement, though subordination almost equally cramps their faculties? The blind submission imposed at college to forms of belief serves as a novitiate to the curate, who must obsequiously respect the opinion of his rector or patron, if he mean to rise in his profession. Perhaps there cannot be a more forcible contrast than between the servile dependent gait of a poor curate and the courtly mien of a bishop. And the respect and contempt they inspire render the discharge of their separate functions equally useless.

      It is of great importance to observe that the character of every man is, in some degree, formed by his profession. A man of sense may only have a cast of countenance that wears off as you trace his individuality, whilst the weak, common man has scarcely ever any character, but what belongs to the body; at least, all his opinions have been so steeped in the vat consecrated by authority, that the faint spirit which the grape of his own vine yields cannot be distinguished.

      Society, therefore, as it becomes more enlightened, should be very careful not to establish bodies of men who must necessarily be made foolish or vicious by the very constitution of their profession.

      In the infancy of society, when men were just emerging out of barbarism, chiefs and priests, touching the most powerful springs of savage conduct, hope and fear, must have had unbounded sway. An aristocracy, of course, is naturally the first form of government. But, clashing interests soon losing their equipoise, a monarchy and hierarchy break out of the confusion of ambitious struggles, and the foundation of both is secured by feudal tenures. This appears to be the origin of monarchical and priestly power, and the dawn of civilization. But such combustible materials cannot long be pent up; and, getting vent in foreign wars and intestine insurrections, the people acquire some power in tumult, which obliges their rulers to gloss over their oppression with a shew of right. Thus, as wars, agriculture, commerce, and literature, expand the mind, despots are compelled, to make covert corruption hold fast the power which was formerly snatched by open force.⁷ And this baneful lurking gangrene is most quickly spread by luxury and superstition, the sure dregs of ambition. The indolent puppet of a court first becomes a luxurious monster, or fastidious sensualist, and then makes the contagion which his unnatural state spread, the instrument of tyranny.

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